... all went well, though Luke gives the impression that rounding Cape Matala was achieved only after some anxious moments. The emphatic way in which he introduces the statement that they sailed “closer” (than was desirable) along the coast of Crete implies that their ability to weather the point was for a time in doubt. 27:14–15 But then, as they were crossing the open waters of the gulf of Messara, between Cape Matala and Phoenix, the wind suddenly swung round. A wind of hurricane force (Gk. typhonikos ...
... entirely and finally. For now, the Corinthians are partners with Paul in the same sufferings that he suffers. Rather than rejecting Paul for his weakness and suffering, the Corinthians ought to view Paul’s apostolic experience as a vivid display of God’s ability to sustain and deliver his people from trial, for they too participate in that deliverance. Paul’s life thus becomes an object lesson of God’s faithfulness as portrayed in the death and resurrection of Christ. 1:7 Paul underscores what he ...
... apostle, especially since he had received a thorn in the flesh to keep him from it in the past (12:7). Paul is aware here, however, that his conduct toward the Corinthians in accordance with the will of God comes from the grace of God, and not from his own ability. As he states in 1 Corinthians 15:9, “by the grace of God I am what I am,” which summarizes his whole apostleship. Therefore, his boast is not self-praise, but rather a boast in the Lord (cf. 1 Cor. 1:31; 2 Cor. 10:17). 1:13a Having affirmed ...
... 7, 15, 17; 3:1), Paul compares the opposition to Korah’s rebellion, in which Korah and his followers rebelled against Moses and Aaron in order to set themselves up as the authorities in the congregation (Num. 16–17). Despite his lack of rhetorical ability, which recalls Moses (see on 10:10; 11:6), Paul will not allow that he is inferior to his opponents who seek to arrogate to themselves apostolic power and prestige. The implicit reason for this is that Paul, like Moses, received his apostolic authority ...
... and so on the basis of the Galatians’ experience of the Spirit Paul seeks to persuade them not to adopt the law. The phrase “believe [believing] what you heard” occurs twice (3:2, 5), both times in opposition to “observe [observing] the law.” The ability to hear means the Christian stands in the tradition of the OT figures who heard the word or the revelation of the Lord. Hearing means more than noting that something has been spoken; it means understanding and responding to what is heard (cf. Rom ...
... of circumcision could redound to women. Justin comments that the inability of the female sex to receive fleshly circumcision, proves that this circumcision has been given for a sign and not for a work of righteousness. For God has given likewise to women the ability to observe all things which are righteous and virtuous; but we see that the bodily form of the male has been made different from the bodily form of the female; yet we know that neither of them is righteous or unrighteous merely for this ...
... of the flesh” (sarx). The word sarx does not imply that the body is intrinsically evil but refers rather to the sinful principles, passions, or physical appetites that dominate one’s life (Gal. 5:19–21). Thoughts includes one’s intellectual and reasoning ability (cf. Col. 1:21). The consequence of such evil and ungodly action is to become objects of wrath. Thus, by following their natural desires, people became subject to the dreadful judgment of God (“we were by nature children of wrath,” RSV ...
... this unity about, the author reminds his readers once again that Paul became a servant of this gospel by the gift of God’s grace (cf. 3:2). Paul’s ministry was neither a self-chosen nor a self-appointed one but a gift of God’s grace. The ability to carry out that mission came through the working of his (God’s) power and not Paul’s strength (Col. 1:29). Everything that Paul received and achieved was the result of God’s gift of grace and power. 3:8 Readers of the Pauline epistles will recall ...
... ‘the meek man thinks as little of his personal claims, as the humble man of his personal merits’ ” (p. 149). Patience (makrothymia) and bearing with one another (anechō, lit., “endure someone or something”) form another single thought. Patience would be the willingness and the ability to deal with people in a deliberate but courteous way—in the manner that God deals patiently with his people (Rom. 2:4; 9:22; 1 Tim. 1:16; 1 Pet. 3:20; 2 Pet. 3:15); Christians are called upon to demonstrate this ...
... as a substitute for proper behavior. Basically, it is another way of reminding believers to be what they are. Consequently, they are to walk carefully and to live as wise rather than unwise people. Wisdom, here, has a practical dimension, that is, the ability to discern between right and wrong. For Mitton, “This means that the recognition that we live in a world where evil actions are followed by evil consequences is the first step toward wise conduct” (p. 187). 5:16 The next exhortation advises the ...
... to the activity of these false teachers, who, apparently, were quite skilled with words. The Greek uses two colorful words to describe their devious methods: first, they use persuasive language (pithanologia, lit., “pithy speech”); second, they have the ability to deceive, delude, or seductively charm (paralogizomai) their victims. This necessitates Paul’s strong warning to the Colossians: I tell you this so that no one may deceive you by fine-sounding arguments. 2:5 Paul, although personally unknown ...
... race”; cf. 5:15 and Luke 6:32–36, Gal. 6:10, etc. for the same universality). That Paul so prays reminds us that love is a gift of God: he gives both the motive and the model in his own love for us, and he provides the means—the ability to love—by his Spirit. Since God loves everyone (John 3:16), his gift of love to us is to the same end. That end (in some measure at least) had been realized in Paul’s own and his colleagues’ lives, for he adds, just as ours i.e., our ...
... they are expositors of truth that has already been revealed. In this connection, another gift, founded upon and fostered by a knowledge of Scripture, of “distinguishing between spirits,” is much to be prized (1 Cor. 12:10). Out of such a gift will come the church’s ability to hold on to the good in what the prophet may utter (for the verb katechō, cf. 2 Thess. 2:6) and to avoid every kind of evil. If it is right that all five of these injunctions concern prophecy, it may be better to treat “evil ...
... but refused to accept that responsibility, busying themselves instead by meddling in other persons’ affairs, compounding the problems they were creating” (Saunders). An implication of the rule laid down in this verse, which lay beyond Paul’s interest, is that the ability to earn one’s living is an important factor in human well-being. We should understand, then, how demoralizing unemployment is for those unable to work. For the conscious recollection of what was said when we were with you, cf. 2 ...
... he must also be able to teach. This is the one item in the list that also implies duties, a matter that will become clear in 5:17. This adjective recurs in 2 Timothy 2:24 and Titus 1:9, whose contexts suggest that able to teach means the ability both to teach the truth and to refute error. In adding that the overseer must … not be given to drunkenness, is Paul also setting out a contrast to the false teachers? Perhaps not, in light of their asceticism noted in 4:3. But they may have been ascetic about ...
... , provided it is accompanied by contentment, that is, if one is satisfied with what one has and does not seek material gain. The word autarkeia (contentment) expresses the favorite virtue of Stoic and Cynic philosophers, for whom it meant “self-sufficiency,” or the ability to rely on one’s own inner resources. There are some (D-C, Hanson, Brox, et al.) who see that philosophical tradition as lying behind all of verses 6–8, and they translate “if it is coupled with self-sufficiency” (D-C; cf. NEB ...
... Paul adds that the Lord will give you (not “may the Lord grant you”; cf. KJV, which is based on an inferior text) insight into all this. Thus everything is from the Lord, both the strengthening to stand in his grace (v. 1) and the ability to understand the need to share in suffering. Additional Notes 2:2 Those who take the “church manual” approach to these letters, and especially those who would date the letters as later pseudepigraphs, see this imperative as a key to understanding all three letters ...
... As noted on 1 Timothy 3:4, the first elders in the Pauline churches were almost certainly from among the earliest converts who were householders and heads of families. Therefore, a good look at the man’s home life will tell much about his character and his ability to give leadership to the church. 1:7–8 It is easy, because of the inherent difficulty of translation, to miss the very close connection of verse 7 to verse 6. The one (v. 7a) now gives reasons why the overseer (episkopos) must be blameless in ...
... , and he thus proceeds to mention a few more specific names and then to speak generally about the ways in which true faith manifests itself. Many persons of faith experienced great victories through deliverance from their enemies; others experienced victories through their ability to endure suffering and martyrdom. But through faith all are victorious in one way or another. The author rounds out this long essay on faith by pointing to the fact that all these prior paragons of faith were unable to arrive at ...
... in the high priest’s breastpiece (Exod. 28:17–20; 39:10–14), the same association of priesthood and precious stones occurs here and in verses 5 and 9. One of the values of the precious stones in the high priest’s breastpiece was their ability to reflect light, and the light most readily associated in the Jewish mind in this context would be the light of the Shekinah, the divine presence. 2:10 The status of Peter’s Christian readers is again defined, but in different terms. Formerly, before their ...
... love feast (agapē). In the early days the agapē was a meal of fellowship in the house-churches on the Lord’s Day. The meal was shared by all the members, of whatever class of society, with each one bringing a contribution of food, according to ability. In practice, it sometimes fell short of the ideal (cf. what happens at the Lord’s Supper in 1 Cor. 11:17–22). Jude warns that the infiltrators are seeking to take advantage of what was intended to be a fellowship of Christian love, and threatening to ...
... foreshadow Moses’ need for authority from God and God’s law in the wilderness. Moses’ kinsmen would be impulsive and reactionary. They would refuse to listen to him, have disputes among themselves, accuse Moses of trying to kill them, and question Moses about his abilities to lead (see also Num. 14, 16). The time was ripe for God’s intervention. Then Moses was afraid. It was clear that Moses’ way of human violence would not be God’s way of deliverance. God had not called him to violence and ...
... . (For in-depth discussion see the comments on Exod. 10:1–2.) God also told Moses that the pharaoh “will not listen to you.” This is what Moses was afraid of, because of his faltering lips (6:12, 30). The Lord reminded him that his speaking ability was not a problem, since it was not Moses or his words that would accomplish the deliverance. Here we see the first instance of the refrain that occurs throughout these chapters: Pharaoh would not listen to them, just as the LORD had said (7:13, 22; 8 ...
... would ensure it was an intensively creative event. The investment of time and goods by the people to build a dwelling place for the Lord would have been very significant. The spinning, dyeing, weaving, carpentry and metal work would require immense ability and industry. God had high expectations of the creative potential of his newly delivered people. In making the tabernacle God called the people to join the Creator in creating a beautiful place. The Lord’s intention from the beginning of creation ...
... At the same time, older people need to be realistic about the changes time brings to the body. An older leader does not need to step aside from leadership and to turn over challenges to younger people. Rather, an older person has the ability to challenge and motivate a younger generation to accomplish outstanding feats. Leadership demands participation of all generations. The generation of Joshua and Caleb may be called Israel’s greatest generation, and its importance as a model will be clear in the final ...